ISAIAH i. 26. And I will restore thy Judges, as at the
first, and thy Counsellors as at the Beginning: Afterward
thou shalt be called, the City of Righteousness,
the faithful City.

JUDE 3. Contend earnestly for the Faith once delivered
to the Saints.

BUCHAN. PSALM xlviii. 12, 13.

Ite, & Sionem ambulate, mœnia

Spectate, turres arduas

Numerate, fossam & aggerem intuemini,

Molesque celsas ædium.

Narrate natis, posterorum ut audiant

Et obstupescant secula.

Regis ad exemplum totus componitur orbis.

Printed in the YEAR MDCCXLI.

TrueCovenanter.com Editor's Introduction.

Christian Reader,

The following Declaration and Testimony,
published by the United Societies in the year 1741, is the last
of the various declarations composed by that body prior to the organization
and establishment of the Reformed Presbytery in 1743. As such, it
is no "judicial testimony", but may yet be regarded as the most "authoritative"
representation of the principles and practices of the faithful adherents to the
Covenanted Reformation in that early and formative period of history during
which they laboured to keep up the true worship of God in their societies,
and preserve amongst themselves what remained of the true Presbyterian
Church of Christ in Scotland, as it was constituted 1638-1649.

Among the causes which occasioned the publishing
of a new Testimony, perhaps the most notable was the organization of the
"Associate Presbytery" in 1733. When several ministers came forward to
oppose some of the corruptions of the day in a public way, hope was
conceived among the Covenanters, that then some progress in Reformation
was to be made. But they soon found themselves disappointed, when these
"Seceders" refused to take up as part of their testimony the principles
and practices of the Reformers with regard to Civil Government. This
disappointment was followed by others, and by the time this document was
published, the duty of the Covenanters with respect to the "Associate
Presbytery" had become quite clear. Thus, they entered their testimony
against those who pretended to be the faithful "Testimony-bearers" of
the day. But they counted it no pleasure to do so, and declared their
resentment of the manner in which those who had formerly separated from
the united societies spoke so very uncharitably towards these would-be
witnesses for the cause of the Reformation.

Besides those who had formerly separated
from these worthies, there is mentioned herein others who had
turned aside to Independency. Their defection is also witnessed
against; and yet, as with the Seceders, we find these Covenanters
both judging and speaking charitably with respect to those who may
yet be real saints, but have stumbled in the way of duty, and not yet
recovered from their fall.

The authors likewise declared their adherence
to their former Testimonies, and again asserted their disowning of
the pretended magistrates who had intruded into the offices of authority
within Covenanted Scotland. Further, new forms of mal-administration
are testified against, which mal-administrations made it so clear that
these "rulers" were not the ordinance of God for good to them
who do well.

It is expected that all Covenanters will find
the following document informative, instructive, and agreeable.
Those who have found the Act, Declaration, and Testimony of
1761 to seem burdensome in its length, or difficult on account of
names and places which are both remote & foreign, may find this
Testimony as a helpful summary of the same principles which
are held forth in the Testimony adopted by the Reformed Presbytery
in 1761. As such, it may make the latter easier to read & understand.
It will be found comforting at the present day, to have one more record
from our fathers, testifying to us the path we should follow, in
the footsteps of the flock, while we strive to uphold that
same cause in a day when it is yet still despised and ridiculed.
For many years the following document has been known to readers mostly
through the representation of it given by Mr. Matthew Hutchison in
his History. It is sad that such a good Testimony, by a
faithful remnant of the Lord's Saints, as well as their own history,
had to be recorded by a man whose heart was so addicted to the
false principles of the world, that he could declare his dissent
from their testimony in things which both gave it importance, and
adorned it with the character of faithfulness and godly zeal.
The reader may judge for himself whether their testifying against
the repealing of the penal statutes against witchcraft, or Mr.
Hutchison's resenting their testimony thereanent, exhibits more of the Spirit
of Christianity, and a higher regard for the holy Law of God.

THE

PUBLISHER

TO THE

Christian READER.

AS all Believers, so soon as they become such,
by the Seed of Faith and other saving
Graces being wrought in their Souls, enter into,
and engage in a spiritual Warfare against the
Flesh, the Motions and Affections of Sin and a
Body of Death, that still dwell in them; They
having now received (as it were) Press or Inlisting-money
from JESUS CHRIST, the Captain
of their Salvation, in whom they are now
come to trust, and under whose Banner they are
now come to fight; so also they are bound unto,
and engaged in a Warfare without, against this present
evil World, and Sin abounding therein, by
all proper Means and Ways, in the Station and
Relation wherein they stand, opposing, testifying,
and bearing Witness against the Sins and Evils
of the Day wherein they live, and the Generation
among whom they dwell; besides the Temptations
and Tribulations arising therefrom, which
{iv}
they have also to grapple with: yet some of the
LORD's People have been helped, both in this
and other Lands, that none of these Things
moved them, neither counted they their Lives
dear unto themselves, that they might finish
their Course with Joy and Approbation. [Acts 20.24.] And
as these two Ways of Grace and Zeal expressing
themselves against Sin both within and without,
in mourning for and testifying against it, are lovely
in their Lives, so in the Reward of Mercy
they are not divided. Nor is this Duty of mourning
for sin, and Testifying against it in others, so
indifferent a Thing, as many take it to be, that either
the Paucity or Smallness of the Number so
doing, or the Want of Success therein, the common
Objections made against it, will exeem or
excuse from the Duty, as evidently appears in the
Case of Lot, who was alone in that Duty, and
for Success we read of none that he had, except
that of Self-exoneration and saving himself
from that untoward Generation [Acts 2.40]; and yet he is
recorded in the New Testament, and that with
Approbation, That in seeing and hearing, he
vexed his righteous Soul from Day to Day with
their unlawful Deeds [2 Pet. 2.8], as well as that he was
vexed with the filthy Conversation of the Wicked [verse 7]:
Upon which it surely follows, that he was
no indifferent Spectator, or unconcerned Beholder,
but was active in his Duty thereanent, as
well as passive in what he suffered by their filthy
Conversation; as also Unus Athanasius contra
{v}
totum orbem. Now as to the Expediency
and Necessity of the following Declaration and
Testimony at this Time, it is to be considered,
That this Party having long held their Peace
this Way, waiting for the Assistance and Concurrence
of others, who ought to have joined in this
Duty; and having dealt with the Associate Presbytery
both by Word and Writ, that they would
lend a Helping-hand to the carrying on of
that Part of the Testimony of the Church
of Scotland, anent Reformation in the Civil
Magistrate, a Truth so long kept in Captivity
and Bondage in this Land; and they shifting
and refusing it, and not at all asserting and
affirming it in any of their publick Papers, as a
Thing at present to be contended for, and the
Want of it witnessed against, obliged those concerned
in this Testimony to declare their Adherence
thereto, lest their Silence any longer, should
become a sinful Silence, and might be, not without
Cause, interpreted a Relinquishing of their
former Ground and Testimony; and seeing that
neither they nor others would do any Thing therein,
they found it their Duty to do what they
could, tho' in a weak and small Measure. Likewise
the many Evils abounding now and since the
last Declaration of this Sort published, called for
a Testimony and Witness-bearing against them,
and that in Conjunction with the Truths therein
asserted. Likewise, the Papers published by others,
not expressing the Mind and Judgment of
{vi}
this Party fully, as to the Sin and Duty of this
Day, called them to express their Thoughts therein
themselves; such as the Act and Testimony
of the Associate Presbytery, which differs, in several
Things anent the late Martyrs, as well as that
anent the Civil Magistrate, from the Mind and
Sentiments of those herein concerned. And that
Paper, called a Declaration of the true Presbyterians
within the Kingdom of Scotland, dated
December 18th. 1740. and said to be published
that same Day at the Market Cross of Linlithgow,
in which these concerned here had neither
Hand nor Consent, nor so much as the Knowledge
of, till it was sold through the Country and publick
to all; and therefore it was without Ground,
alledged by some, to be the Deed of this Community,
who, for many Reasons (particularly it being
done in a vain and uncharitable Strain)
do hereby disclaim the same: The Difference betwixt
it, and our Sentiments contained in the
following Paper, being obvious to the Reader, it
is needless to give the Reasons further, why it is
not here espoused and owned: Only, it made it
the more needful that this Community should
speak for themselves what they take to be Truth
and Duty in this Day; and these Things considered
and laid together, the Expediency and Necessity
hereof appears, and that no less could be done,
tho' under many Disadvantages and Discouragements.
Also some others, writing and printing
Papers in and about Edinburgh, in a most unchristian
{vii}
Manner, which we likewise disown,
and hereby desires the World to impute no such
Extremes to us, but to give Credit only to what
we expressly declare and own in this and our former
Declarations and Testimonys.

AND it having been the Practice of the
LORD's People in this Land, ever since the Reformation
from Popery, to lengthen and draw
out their Testimony and Witness-bearing, in
Proportion to and Opposition against the Sin,
Backsliding and Defection of the Time wherein
they lived, when they could neither get it stopt nor
hindred; The following of whose Footsteps therein,
is still judged an incumbent Duty by this
Remnant.

IT is needful here also, to advertise the Reader,
that altho' the Difference with the Associate Presbytery
be only mention'd as to that anent the Civil
Magistrate, their Terms of Communion, and
Conduct anent the two late Erastian Fasts; yet
there are several other Things in their Conduct,
not mentioned, about which it is demurr'd; as the
contented Building of considerable Meeting Houses
and their Superlative Loyalty in Praying for,
the present Possessors of Power, not very much
differing from the Forms thereof imposed upon,
observed, and obeyed by this Erastian Church:
Albeit the Indulged and Tolerated Ministers and
People went in to these Measures, under the Indulgence
and Toleration. Yet, both then and
since, it was judged a sinful Compliance by the
{viii}
suffering Party; and the then Possessors were, at
least by Profession and Oath Prelatick, and erastian,
(except the Duke of York, who was popish)
and in Communion of the Church of England,
as the present are. And the Difference stands
in that of bloody Persecution, which is not now
as then, (because of Compliances) yet, still the
Bearing-down and Discountenancing the Covenanted
Cause continues, and the taking all Encouragement
from it, and such as own it. Also the
Adapting of the very Causes prescribed by the Government
in the last Fast together with their own,
has its own Difficulty, when the Day and Manner
of Appointment were refused.

IT remains to say something for preventing
some Objections; It being now a Time
that scarce any Thing can be said or done, tho'
plain, and with a good Design, but Objections
are made against it, and Misconstructions put upon
it, by such who savour and relish it not, having
imbib'd Prejudices to the Contrary. Then as
to that Article in the Confession of Faith, That
Difference in Religion, or Infidelity, doth not
make void the Magistrate's just and legal Authority,
&c. from which some think, at least
say, all Scruple and Difficulty evanisheth anent
the Civil Magistrate, and any Limitations therein.
But such would do well to consider, that
the Assembly are there speaking of Magistracy
abstractly considered, without Respect had, or
Accommodation to a reformed Land and People,
{ix}
more than any other. And that in Opposition to
Anabaptists and other Sectaries then abounding in
Germany, and some in England, who had strange
Notions about the Civil Magistrate; some alledging
their Christian Liberty freed them from all
Civil Magistrates; and others, that Dominion
was founded in Grace, requiring in the Civil Magistrate,
positive Signs of real Grace, as a Qualification,
even as the Independents do, in Order
to Church Communion; But in the Confession,
they intended no Retraction of what they had both
said, and sworn in the Solemn League not long
before, concerning the Civil Magistrate, and
Allegiance to him, in this Land in particular;
which appears plainly by the After-Conduct
of the Church of Scotland with CHA. II. at
Scoon: And if there had been any such Thing
as a Retraction intended in the Confession
without all Doubt, an Assembly of such eminent
and godly Divines, would not only have been plain
and full therein, but also confessed their Sin in
the Vow and Oath they had made with so great
Solemnity; yet the least Vestige or Hint thereof
doth not appear. And altho', Persecutors in the
late bloody Reigns, did twit and vex the Martyrs
and other Sufferers, with such Questions
and Objections on that Matter, yet 'tis strange
and unaccountable that any of a Presbyterian
Denomination, Ministers or People, should insist
thereupon, for such a Purpose; seeing it was
a Lesson that was first taught by the late Persecutors,
and as would appear, is not yet out of
{x}
Fashion with many, and some of whom better
Things were expected. However, before now,
good Things and well Design'd, have been made
a Stumbling-stone of, when Hearts and Views
are to another Point in the Compass; But assuredly
the Obligation of the Covenants cannot consist
with what is too often objected by some, upon
the above-said Article of the Confession of Faith.

THE Reader is also to know, that in the
Places of Scripture cited out of the New Testament,
and the Arguments and Reasonings therefrom;
there is no Comparison stated or intended
betwixt the present Government, and the then
bloody and Heathen Roman Emperors. But only
as some of the present Ministers and others
sometimes, when they are pinched and straitned
as to Qualifications in the Civil Magistrate, and
told, that Prelacy in such is no tolerable Qualification,
frequently advance the forcited Place
in the Confession, and cite these Places from the
New Testament for Support thereof, in such a
Way, alledging they mean the then Heathen Emperors,
which at once puts an end to all Qualifications,
Limitations, or Restrictions whatsoever,
in the Civil Magistrate; because there can
scarce any be worse than many of them were,
which must certainly be a bad Way of Reasoning
as it flies in the Face of the Practice of all Nations,
and by Consequence, of the very Light of
Nature; It being the Practice of the most, if
not of all Nations, a Suitableness betwixt the
Prince and his Subjects, and particularly in the
{xi}
Religion they profess. It was therefore needful
to give some Answer thereto, and to endeavour
to shew, that there is no such Thing as Obedience
and Subjection commanded there to every Occupant,
or who ever should have providentially
the Ascendant. And Mr. Buchanan, who was
no mean Divine as appears by his Paraphrase
on the Book of Psalms, is of this Mind in his due
Priviledges of the Scots Government, which the
Reader may consult.

BUT to detain the Reader no longer; Our
Saviour was a suffering Saviour in this World;
and they who have felt the Power of Religion
upon their Souls, will not quit a suffering Religion,
knowing that through many Tribulations
they must enter into the Kingdom of Heaven,
and all that will live Godly must suffer Persecution
in this World one Way or other [Acts 14.22; 2 Tim. 3.12]: They who
will not have a suffering Religion, for ordinary,
lose the true Religion, which leads to the Kingdom
of Heaven: Yet when Men have done all
they can to shun the Cross and Suffering, they
must either take a suffering Religion, or let it go,
because of the Cross, as many do at all Times.
And ah! what sinful Compliance and shunning
of the Cross and Suffering has been in this Land,
since the Revolution, both with Ministers and
People? But see how the LORD has met Men
in such Ways; The Power of Preaching is much
away, the Life and Exercise of Religion sadly
decayed; and as Men would have Religion without
suffering, so they have got it without that
{xii}
Comfort, Life, and Power which the LORD's
People have often found with, and in it; and they
may see if worldly Comforts, so much run upon, will
ballance the Loss of the other, or be of that Support
in the Day of Straits, that the Answer and
Witness of a good Conscience would have been:
It is also certain, that the Kirk's Cross externally
has often come from Crown'd Heads and corrupt
Courts. And that it is rare that the
Church and People of God, when faithful in
their Duty, have the Friendship of this World,
and the Favour of Princes, of long continuance;
as appears plainly in the Times both under the
Old and New Testament, and in the History of
the Times since; Yet notwithstanding of the many
and often Discouragements that Way, and the
hard and difficult Recovery of those who have
gone out of the LORD's Way; For all People will
walk, every one in the Name of his God, much
more have the People of the Living and True
GODCause to say, and continue to do so, And we
will walk in the Name of the LORD our GOD
for ever and ever, Mic. iv. 5. Even in the Way
Name and Strength of the LORD our GOD;
which was seriously pressed and exhorted unto in
a Sermon preached upon these Words, by our
Reverend Minister, before the Publication of this
Declaration and Testimony.

DECLARATION and TESTIMONY
of the Witnessing Remnant of the true Presbyterian
Church of Christ in Scotland, united together
in a General Correspondence; In Opposition
to Popery, Prelacy, Erastianism, Sectarianism,
Lutheranism and the continued in
Time-serving Courses, since the late Revolution.

WE a small Remnant much wasted
and discouraged by a long dark
Day, and sore trying Time; yet
having heard with our Ears, and
our Fathers have told us, what
wondrous Works the Lord did in their Day;
and being persuaded in our Consciences, by the
Word and Spirit of God, that the Work of Reformation
carried on in this Land from the Year
1638 to 1649, was of God and agreeable to his
Word, and accompanied with the Conversion
and Joy of many Souls, and with a signal and
plentiful Down-pouring of the Spirit of God;
and that the Persecuted Party, for their Adhering
thereto in the Time of the late Persecution,
were the Lord's Witnesses, and his handful of
Corn, tho' tossed on the Mountains, yet made
to shake with prosperous Fruit, like Trees in Lebanon [Psalm 72.16],
the Grace of our Lord Jesus Christ being
exceeding abundant towards them with
{14}
Faith and Love, whereby they were enabled
to out-brave Men and out-face Death, with the
undaunted Courage and holy Boldness of the primitive
Martyrs, having something like the Joys
of Heaven meeting and trysting with them in
Prisons and on Scaffolds, not counting their
Lives dear unto them, so as they might finish their
Days and Testimony with Joy, [Acts 20.24,] whereby it was
evident (and sometimes to the Conviction of
their bloody Enemies and Adversaries) that they
were owned of God, and the Testimony they
bore, approved of Him: Tho' few have owned
that Cause since, and they who have, in
some small weak Measure, have met with much
Discouragement and Opposition from all Ranks
of this Generation, and even of these of whom
better Things might have been expected: We
say, being persuaded of these things, we judge it
present Duty to publish this our present Testimony
to the Truths of God, and against the Errors and
Corruptions of the Day, without Feud or Favour
to the Persons therein concerned. And herein,
we may lay our Account with the Contempt and
Scorn of some, the Malice and Reproach of others,
the Disdain and Huffing of the most; and
this not only from open and profest Adversaries
to these Reformation and Covenant-Principles,
but also from these who, loving their Ease,
couch under every Burden Issachar like [Gen. 49.14,15], and Succumb
to every Imposition and Yoke, and cry
out against any, or every Thing, that may disturb
or endanger their Ease: Or at the least we
{15}
may expect to be branded with unseasonable Superfluity,
or Arrogance, in arrogating that to
our selves, to be the only true Witnesses and
Remnant; or Superfluity, in that we have shewed
so much to the World already, and only love
to make new Appearances. Yet notwithstanding
of these obvious, and many other Discouragements,
we think it our Duty, as to witness for
these old and honest Truths, so to undeceive the
World, as if our long Silence this Way, might
be repute a Relinquishing our former Principles,
or a Deserting that noble Cause.

IN the first Place, and according to our former
Testimonys, We declare and own our Belief
of the Holy Scriptures of the Old and New Testament,
to be the very Word of God, the only
Infallible Rule of Truth and Life, in which we
hope, and according to which we desire and
endeavour to live, altho' with much Weakness
and many Infirmities, which we desire humbly
to confess and lament, and to bewail our many
short-comings in all our Dutys and Performances,
and our not walking suitably to personal and
national Engagements, either in Heart or Life,
and not duely affected either with our own or
the Land's Sins. Also we declare our Adherence
to the Covenants National and Solemn League,
at which our Fathers rejoiced, and counted it
their great Mercy to be brought into a Covenant
Relation with God in a national Capacity:
And to the Confession of Faith, Catechisms larger
and shorter, Sum of saving Knowledge, Directory
{16}
for Worship, Church Government and Ordination
of Ministers, and the whole attained-to
Work of Reformation, and to the Testimonys
of the faithful Witnesses and Martyrs to and
for the same, before the Revolution in the Year
1688. As those Testimonys in these Times
were stated, sealed, and summed up in the Informatory
Vindication, as adapted to the Circumstances
of that Time before the said Revolution:
Also we declare our Adherence to our former
Testimonys and Declarations since the Revolution,
as that in the Year, 1692, 1695,
1703, and 1707, together with our publick and
Solemn Covenanting with God at Auchensaugh
with Confession of Sins and Engagement to Duties,
suitable to the then present Day, Anno
1712, and likewise to the Declaration Anno,
1718.

NEXT, we declare and testifie against all practical
Atheists and Deists now very much abounding
in the Land, who call not upon God, nor
believe his Word, but set their Mouths against the
Heavens in their blasphemous Talk [Psalm 73.9, ed. 1650], in their Rediculing
and Reviling the Practice of Godliness
and Exercise of Religion, calling it Enthusiasm,
whose Judgment, we are sure, lingereth not,
and their Damnation Slumbereth not, except
Repentance prevent it. And Pity it is that such
a vile Set of Men should get such a lawless Liberty
to speak and write as they do, and not called to
Account and punished as they deserve, by these
who pretend to have Power, and by their Office
{17}
are bound to do so, and who, one Day, will be
called to Reckoning for the same.

LIKEWISE, we declare and testify against a
Jacobite Party in the Land, whether these of a
Popish or Episcopal Profession and Denomination;
for we look upon such as the Remnant
of the Canaanites whom the Lord left in the
Land; Those of a Popish Principle at the Reformation
from Popery, and these of an Episcopal
at the Reformation from Prelacy to prove and try
his Israel in this Land. [Judges 3.1-4.] And accordingly we find
that they have often been, Thorns in the Sides,
and Pricks in the Eyes of the Lord's People [Num. 33.55,]
in this Land, always waiting for their Halting,
and an Opportunity against them; so far
are we from having any View or Hope that
Way; notwithstanding of the malicious and invidious
Imputations, of this sort, cast upon the
Lord's Saints and Servants before and at the Revolution,
and upon us since, by these who were
at Ease in Zion, bruiking [enjoying] all the Advantages that
Compliance could give them.

NEXT, (notwithstanding of the Objection
made and used against that Article and Passage
in the Confession of Faith anent Difference in
Religion, Infidelity, &c. which we think is consistent
with the Confession and Covenants, being
mean'd of a Land not reformed, where some
that profess the true Religion may have their
Lot and Residence for a Time) We declare and
testify against the Way and Manner of the Investiture
of the Civil Magistrates, whether Supreme
{18}
or Subordinate, into their several Offices,
ever since these Lands publickly and avowedly
apostatized from GOD, and cast off the Work
of Reformation, there being no Regard had
therein, either to Scriptural Qualifications or
Covenant Qualifications: And so far from that, their
Admission is on Terms subversive of them, particularly
the Coronation Oath of England, whereby
the Sovereign Prince of these Lands is bound and
obliged to defend, and to be in Person and Family,
of the Communion of the superstitious Church of
England, as at present by Law established; as
if there had never been any further Reformation,
either there or here in this Land; which
wicked Course, long continued in, if we may
allude to the Time under the Old Testament, we
look upon it as a Walking in the Way of Jeroboam,
who made Israel to sin [1 Kings 16.2], and at Length
the Ten Tribes were carried Captive with a desolating
Stroke, and have ceased to be a Nation
to this Day. And hereby we declare and bear
Testimony against such Settlements as being repugnant
to the Divine Rule, in a Land once nationally
reformed and embracing the true Doctrine;
and so the Law of GOD to be the Rule
to Rulers and Ruled; these Qualifications being
contained in the blessed and unerring Rule of
the Holy Scripture: And accordingly, in blessed
and reforming Times, thir [these] Lands had the
Happiness to have Scripture Qualifications for
these; and these Lands bound by sacred Oaths to
the Most HIGH, for promoting and preserving
{19}
the received Doctrine and Laws, and the Truths
of GOD; and these solemn Ties made the Qualifications
of supreme or subordinate Civil Judges,
and the Limitation of true Christian Loyalty and
Obedience, in Preservation and Defence of the true
Reformed Covenanted Religion; as is evident
by several Acts of Parliament, cited in our
former Testimonys; and to recede from these
is a Departing from, or Denying the Goodness
of GOD in granting a Reformation according to
his Word, and an involving ourselves in the
Guilt of a most gross National Perjury, in breaking
our solemn Oaths to the Most HIGH,
and to one another. And in Consequence of a
Covenant-Burying or Betraying Settlement, we
declare against the unjust Acts and iniquous
Laws proceeding from the same, whereby the
Cause of CHRIST and Work of Reformation is
born down, and the Church enslaved. And at
this Time, to go no further Back than the sinful
Union, (against which we gave open Testimony
Anno 1707. which we hereby homologate
and adhere to.) The Oath of Abjuration in all
its various Shapes, in which the Wit of Man
cannot free the Ministers and others of the
Church of Scotland, from swearing Satisfaction
and Acquiescence in a Sovereign of the Communion
of the Church of England, and the
Continuance thereof, if they but come under
the large Acceptation of the Word Protestant.
Likewise the Toleration-Act, whereby Prelacy
is allowed all Liberty in Scotland, except the
{20}
Legal Maintainance, altho' abjured both in Scotland,
England, and Ireland. So likewise, we
testify and declare against the burdensome
Taxes and Impositions on the Land, (as being
much the natural Consequences of the Union,
and our Conjunction with others in learning of
their evil Ways) with the unwarrantable and
sinful Citations before their pretended Courts,
and heavy Prosecutions for the same, together
with many Soul-ensnaring Oaths and unwarrantable
Modes thereof, and multiplying the
same to the Prophanation of the Name of GOD,
endangering Souls either by rash or sinful swearing,
or losing the Sense of an Oath. Stopping
the free Use and Exercise of lawful Traffique,
or warrantable Trading, by Impositions on
Candle, Leather, &c. and all for the Support
of an Unhallowed Establishment, together with
their iniquous Servants and Officers for these
Exactions, regarding neither Conscience of Duty
to GOD, nor the Good of Mankind; by demanding
or obliging People to swear for four or
five Years back, or lay themselves open to their
Fury. And this attended with the Increase of
Errors and Enormities, and daily Growth
of Immoralities, such as, Swearing, Sabbath-breaking,
either by neglecting the Duties of the
Day, or using a sinful Liberty in Discoursing
and Riding unnecessarily, vain and worldly
speaking, Entertainments and Visits, Idleness,
unnecessary Diversions and Works on the Holy
Sabbath, Oppressions, Deceits, Lies, Murders,
{21}
Uncleanness, Gamings, Revellings, Comedies,
and frequent Ballings, which are greater Nurseries
of Pride and Idleness than of Virtue and
Piety. All which we desire to testify against.
And likewise the Patronage-Act, making the
Minister the Patron's Property, and giving
him full Power to nominate and present, thereby
robbing the People of their free Vote, Consent,
or Relation to their Minister, unless the Patron's
Choice please them; the Evils whereof
are convincingly shewed and needless here to
insert. The Headship of CHRIST, and the Privileges
of his House Erastianly encroached on:
To name a few of many of these Sins; The
Act anent infamous Porteous, whereby CHRIST's
Headship was wounded and struck at, his Sanctuary
and Sabbath profaned; Ministers commanded,
in the very Time of Publick Worship,
to be Court-Heraulds. Likewise the repeated and
continued Remitting or Repriving of Criminals,
and that after they are justly and legally condemned.
Also the Repealing the penal Statutes against
Witches, contrair to the express Letter of the
Law of God, Exod 22.18; Deut. 18.10,11,12.
All which, and many more, we might mention,
are fallen upon these poor Lands for Breach
of Covenant and Revolt from GOD. As also,
Inferior Magistrates in this Land, not entering
into their Office on Covenant Terms, and so
not prosecuting the Ends thereof in their Administration,
do, at least interpretatively, approve
the present Constitution, and corroborate the
{22}
same, and whatever natively flows from the
same; and hereby we have been, in Conscience
of Duty, obliged to witness against these superior
or inferior Magistrates, because standing on
such a Footing, and not qualified according to
Scripture-Qualifications and Covenant-Engagements;
and also by their Engagements to this
Establishment. And tho' we do own that Dominion
is not founded in Grace, but in the Law
of Nature, and is essential to all Mankind, to Heathens
as well as Christians; our Controversy
with and Testimony against Rulers established in
these Lands is, their not entering by and observing
the Coronation-Oath as contained in our
National-Covenant, which all are obliged to
swear, ere they receive the Instruments of Government
in these Nations; and their not ruling
these Nations as reformed from Popery, Prelacy,
&c. according to our Covenanted Reformation:
So we judge, that if Persons, being
once invested with Power and Authority according
to the Word of GOD, and the laudable
Constitution and Fundamental Laws of the
Kingdom, and according to our National and
Solemn Engagements; yet tho' afterward, they
be found to differ in some Things in their Sentiments,
that do not destroy the Foundation;
we, in this Case, would not be rash, and presently
judge it sufficient Ground to decline his
or their Authority, if they ruled and acted according
to our Covenanted established Laws of
Kirk and State. And we cannot see how we
{23}
can maintain our Oath to GOD and own these
who establish and maintain a Government diametrically
opposite to what these Lands are solemnly
engaged by Oath against: For we think,
Magistrates in a Reformed Land ought at least
to be of Orthodox Principles and a Christian
Conversation, and to defend all such, and suppress
the contrary.

LIKEWISE we testify and declare against the
many and continued Time-serving Courses of
the present Ministers in their Obedience and
Subjection to the many unjust and unlawful
Impositions upon this Church and Nation before,
but especially since the late unhallowed
Union; such as their tamely Yielding and Submitting
to every Successor to the Crown imposed
or ordered by a British Parliament, wherein
the Bishops of England are constituent Members;
and that without either their Complaining of
such a Constitution as a Grievance, or at all moving
for the Recovery of a Work of Reformation
so long buried and neglected; which must either
proceed from the want of that Heart and
Love to it, or they think the Time to build the
House of the LORDis not yet come [Haggai 1.2], when it has
been so long broken down in its Laws and Ordinances.
Next, their swearing to the said
Government in the Person of every Successor,
and that in such an Oath as the Oath of Abjuration;
the Evils whereof, and Inconsistencies
with Presbyterian Principles, have been evidently
proven and acknowledged by some of
{24}
themselves; yet this Church has never found
it a Sin for which the Land mourns; but on
the Contrary, they who have taken it, do endeavour
to get all Intrants into the Ministry to
swear it also, lest they should be holden in
Disesteem for their taking of it. Also the Patronage-Act,
which tho' complained of as a
Grievance, and some faint Endeavours made for
Redress, yet no Act made against it by the present
Church, but still submitted to, and acknowledged
in the settlement of Ministers, to
the great Oppression of the People in their Spiritual
Rights and Privileges, the unspeakable
Hindrance of the Gospel in its Success, the
Bearing-down of the Godly, Hardening and Emboldening
the Wicked; yet as if the Command of
Superiors would make that lawful which is sinful,
or free the Obeyers from Guilt, it is still
most unaccountably persisted in, against which
we testify and declare. As also against the present
Ministers in their promiscuous Admitting
Persons to the holy Sacraments, their Encouraging
and Countenancing these of a more lax
Principle and Practice, and Discouraging such
who endeavour to have a better Taste of Principle
and a more tender Practice, and who shew
a better Inclination and Desire after a Covenanted
Work of Reformation, and sound Presbyterian
Principles agreeable thereto; and upon this
do shew their Dislike against many of the sinful
Courses and Defections of the Time; and when
complaining of, or remonstrating the same, or
{25}
offering and presenting Grievances, are discouraged
and discountenanced, yea, rendered obnoxious
thereby to their Frowns, shutting Access for
Redress of Grievances, pushing with Side and
Shoulder [Ezek. 34.21], such who do the same; yea, bringing
under their Censure these who testifie
against such Courses of Defection, which is plain
in the Case of the Seceeding Ministers and
People. Likewise the stupid and sinful Obedience
to the Act anent Porteus we look upon
it as a lasting Shame upon the Ministers of Scotland,
scarce to be parallel'd even in the Time
of Prelacy, or in this Land, since the Reformation
from Popery; which we desire to mourn
for as one of the gross Abominations of the Land,
neither testified against, nor acknowledged by
this Church; tho' many of the Ministers were
convinced of the Sin, and did not obey. And
the Appointing of Diets and Causes of Fasting
by the Civil Magistrate, we account Erastianism,
and not Competent to the Civil Magistrate,
as such: Which Things above said
are Sins both in the Powers commanding,
and in the Ministers and People obeying. It
being always a sure Rule, we ought to obey
God rather than Man [Acts 5.29]; and for no Man or
Power to break the Commandments of God.

WE likewise testify against the Errors and
Corruptions in the Church, (not commanded
by the Civil Magistrate so far as we know,)
as first, That ever the Divinity and supreme
God-head of our LORD JESUS CHRIST was
{26}
allowed to come in Doubt or Debate in any
Judicatory in this Land, where His Name was
once well known, and great in our Zion; and
when such a Thing was moved, that there was
so much Favour and Lenity shown to any Man,
who durst, by his false and foolish Notions, occasion
any Question to the Dishonour of His
Glorious Name. The Management and Conduct
of this Church, with the deceast Mr. Simpson,
in that Affair, certainly spoke out the Want
of that Zeal, that sometimes shined in this
Church and Land, for the Truths and Glory
of GOD. So likewise their Conduct concerning
Mr. Campbell, who has vented a Scheme
of most pernicious and dangerous Principles, in
his printed Books and Pamphlets, to the wounding
of the Vitals of our Christian Religion, and
to the Overthrow of real Virtue, more becoming
a Heathen Philosopher than one professing
Christianity. Also the Moral Harrangues of
many of the young Preachers, as if they were
Teachers of Morality from Heathen Authors,
rather than Preachers of the Gospel of CHRIST
from the Scripture: And their Lightness and
Unconcernedness, not at all suitable for a Minister
of the Gospel, who ought to reprove and
rebuke, with all Authority, these Evils in others.
And many of them have dangerous Hints towards
the Doctrine of Free-will, and the Ability
of the Creature to do Good of itself: By
which it appears that they are little acquainted
with their own Hearts, and have small Understanding
{27}
of a lapsed State, and the Power of
Sin; Yet there is no Instance of this Church's
Zeal against such. We also testify against the
great Neglect of the Doctrine of Mortification,
and taking up the Cross and following JESUS
CHRIST, and being denyed to the World, and
all Things in it, yea, to natural Life itself;
which we may say, without Breach of Charity;
is a Doctrine little either preached or practised
by many in this Church: On which Doctrine
our Reformers copiously insisted, and inculcated
with great Seriousness, as a great Duty and
Evidence of Sincerity, and a Heart engaged to
God, being loosed from all other Things, having
tasted that God is good, and that they who
trust in him are blest [Psalm 34.8, ed. 1650], tho' very destitute of all
worldly Comforts; even as our LORD hath
shewed us in many Places of the New Testament.
And having mentioned our Reformers,
we cannot but take Notice of Mr. Currie and
his late Performances, wherein, for what Reason
he knows best himself, he has ventured to say
that, of eminent Reforming Judicatories, and
Men signally honoured of GOD, to carry on
his Work in this Land, which no Presbyterian,
or serious Professor of Religion had said before
him: Tho' many after him have followed his
Steps, in traducing our Reformers and that reforming
Period. So that it seems, it will not
satisfy him to turn to the Side of these who are
carrying on Defection in this Land; but he
must also speak with the Breath and in the Stile
{28}
of the old Malignants. But when he has said
all that he pleases, and made himself a great
Transgressor thereby, and when silent in the
Dust, his Memory being of an ill Savour, by
Reason of his Performances, the Remembrance of
the Judicatories of that Reforming Period (as
he in Scorn seems to call them) will be very savoury
to the Godly, and will be accounted, as
they really were, eminent Reformers, whether
he will or not. Mean Time, one Thing appears
by his Performances, that the present
Constitution cannot be defended, without condemning
the best times, and Men that have
been in the Land; which Mr. Currie seems to
be sensible of, and therefore endeavours to make
the Ark fall before his Dagon; but at last Dagon
will not be able to stand before the Ark.
As to the false and contemptuous Reflections he
makes on us, this being not a fit Place to answer
him, we only tell him, if he be a good
Divine, he will find it an Aggravation in the
Crime, to persecute these whom the Lord has
smitten before with Affliction [Psalm 69.26], and to offend the
Generation of the Righteous [Psalm 14]; and so we leave
him on the Side he has turned to, but cannot
bid him GOD speed, in the Cause he has put
his Hand to; and that with the Approbation
of this Church, as would appear by their Diligence
in vending and recommending his Pamphlets.

LIKEWISE, we testify against these, whether
Ministers or People, who have cast off all Form
{29}
of Presbyterian Church Government Name and
Thing, and turned into Independency, denying
National Churches and Covenants as not agreeable
to the Word of God: In which we are
sure, they grievously mistake; and that
there is another way of getting the Corruptions
of this Church reformed, than by falling
into Independent Principles and Practices,
as our Fore-fathers found, who, by the Blessing
of God, and his good Hand upon them, got the
Reformation of this Land and Church, so far
carried on, and that in a National Capacity, being
most effectual for putting in Execution the
Laws, Censure, and Discipline of a Church rightly
constitute. And altho' these Men may be
pious and godly, yet Error is to be testified against,
even in the most Pious and Godly. The
Apostle Paul withstood and contended against the
Apostle Peter to his Face, because he was to be
blamed, [Gal. 2.11], As the worthy and famous Mr.
Rutherford said, That sometimes Saints had
Saints to witness against, which is no desirable
Work. But Truth is to be cleaved to, and contended
for, altho' we have both Saints and Sinners
against us. We are sorry for the Occasion
of Stumbling and Hardning given, by this their
Revolt from Presbyterian Principles, to the
Ring-leaders of the Corruptions and Defections
of this Day: And that they both seem to be
mutual Stumbling-Blocks to each other. And
how much the true Lovers of Zion are thereby
discouraged and disheartned, that they who not
{30}
long ago, were complaining of, and contending
against National Defections, are now come to
cast off, and deny National Churches and Covenants,
the Breaches whereof they have sometimes
heavily lamented. We heartily wish they
would seriously consider their Ways, and that
their Eyes may be opened to see how dangerous
it is, after Vows to make Enquiry [Prov. 20.25], and cast off
that which is so well grounded in Scripture,
owned of God in this Land, by many signal
Mercies and Blessings accompanying it, solemnly
sworn to again and again, sealed by the Blood
of so many Martyrs, and adhered to by the
Lord's People with great Constancy, Faithfulness,
and Cheerfulness.

WE are likewise sorry, that we are obliged
in Duty to testifie against the Act and Testimony
of the Associate Presbyterie, as mainly, if not
only levelled against the Corruptions of the present
Church Judicatories, and not equally against
the Corruptions both of Church and State, as
former faithful Testimonys of the Lord's People
in this Land used to be, in which, Reformation
both of Church and State was jointly carried on,
and solemnly engaged to in the Covenants, that
both should be the Lord's, and for Him: And
the Allegiance and Concurrence of the People,
expressly limited on these Conditions, The Defence
of the true Religion in the Sovereign, and
the Carrying on the blessed Work of Reformation
among themselves, being the very Terms wherein
they were bound to the King and one
{31}
to another. We say, we are sorry, that they,
who of all this Church, since the Revolution,
have made the greatest Appearances against the
Corruptions thereof, and, who in a Judicative
Capacity had affirmed and asserted many valuable
Truths, which this Church has long neglected,
or rather buried, such as, Our Lord's Head-ship over
his Church, the divine Right of Presbyterie,
The perpetual Obligation of the Covenants,
&c. And had taken their Hazard of what they
might suffer for such a Testimony, and lending
an Helping-hand to many oppressed Congregations
in this Land, from the Judicatories of this
Church, by Processes, and what might follow
thereupon. And yet to neglect, pass over, and
not take up this, as one of the principle Heads
of the Testimony of the Church of Scotland anent
the Civil Magistrate, his being qualified
according to the Word of God, and the Covenants
(which they do acknowledge) in Order
to his being rightful and lawful King of these
Realms. This we were much surprised at, and
discouraged thereby; and therefore find our
selves obliged in Duty to testifie against the same
and that for these Reasons:

1. WE find the Word of GOD speaks Wo to
them that decree unrighteous Decrees, as well as
to them that obey and walk willingly after the
same [Isa. 10.1; Hos. 5.11]; and therefore we think Magistrates making
bad Laws, are to be witnessed against, as
well as Ministers or People who obey and follow
the same.

{32}

2. WE find the Kings of Israel, who were
all wicked from the Revolt from the House of
David, largely testified against, and their Doom
read by the Prophets in the Books of Kings
and Chronicles, and of the Prophets larger and
lesser; together with all the wicked Kings of
Judah, and that in the whole Tenor of their Lives
and Reign; which we think was far from owning
of them: And not only so, but the unjust
Acts and Deeds of good Kings, such as David,
Solomon, Asa, Jehosaphat, and Hezekiah, are
declared and testified against by the Prophets.
We therefore know no Reason why Kings, who
go on in the Neglect of, and Opposition to the
Cause of GOD are not yet also to be testified
against. Nor do we think it is for nought,
that the Spirit of GOD is so particular in giving
an Account of all the Kings of Israel and Judah,
what Ways they walked in, and whether
they were good or bad, but that the Duty and
Carriage of the People towards such, is thereby
pointed out, what it ought to be under such
and such Rulers, as well as a Beacon set up to
give Warning what will befall all such in the
End, who walk in wicked Ways; notwithstanding
of their worldly Greatness and Grandeur.

3. WE find, that these wicked Kings of Israel
were not only threatned with Wrath, and
testified against, as abovesaid, but also disowned
of GOD, Hosea 8.4, They have set up Kings,
but not by me, they have made Princes, and I
knew it not. We therefore think, all such
{33}
should be disowned by the LORD's People, lest
they get the same Rebuke, as Israel did, when
their Captivity was near approaching upon
them; tho' they had long continued in that
sinful Way of making Kings, and had lost both
Sight and Sense of their Sin therein, even when
the Prophets were testifying against them: Yet
whatever may be among Men, Length of Time
will make no Prescription in the Matter of Sin
before GOD; but it still lieth upon the Guilty
and Impenitent's Account, were it never so
long, till GOD come and reckon with them about
it. For tho' they stood and prospered long
in that Defection, yet the Guilt remained, and
is laid to their Charge now when they were
nigh going into Captivity.

4. Because we find, the Word of GOD gives
an express and particular Rule and Direction
anent the Election and Duty of Kings, Exod.
18.21, and Deut. 17.14, to the End, which
we look upon as a Moral Precept, and therefore
binding upon Christians under the New Testament,
as well as upon Israel under the Old. And
we have no doubt, but the Breach of this Divine
Command, as well as the rest of the Commands,
helped to the filling up of the Cup of
their Iniquity, because of which their Desolation
came. And therefore, when this sacred
Rule is not observed, we think the Breach thereof
ought to be testified against; and these who
will not be reclaimed ought to be disowned.

5. BECAUSE we find in the New Testament when
the then Civil Magistrate was Heathen, and not
{34}
within the Church, and therefore the Church
the less concerned with the Qualifications of
such, they being without, and whom GOD
would judge; yet the Apostle sharply reproves
the Corinthians for Brother going to Law with
Brother, and that before Unbelievers or Infidels [1 Cor. 6.6],
that being an Aggravation of the Fault, to go
before such Judges; which implies that the Apostle
did not own the Heathen Magistrate as
lawful for Christians to own, and come before.
We therefore think, the Primitive Christians
bore Testimony and witnessed against Heathen
Magistrates, altho' without the Church; and
that more is required anent Christian Magistrates,
who by Profession, are within the Church,
if they walk not answerably thereunto.

As to the Arguments used by some, from
these Words in Matth. 22.21, Render to Cesar
the Things that are Cesars; We refer them
to Mr. Shields in his Hind-let-loose, Page 299,
&c. anent the Meaning thereof. As for such
who plead for Obedience, Subjection, and owning
of all Kings, without Regard to Qualifications,
from Rom. 13.1,2,3,4,5,6,7, and
1 Pet. 2.13,14,17, alledging that the Apostles
speak there of the then Heathen Magistrates,
Nero not excepted; we refer them to
Mr. Gee on the Place; and say, first, Then our
Reformers mistook the Apostle's Meaning,
when they insisted and contended so much for
Reformation in the Civil Magistrate, and suffered
great Opposition on that same Account. And
likewise all other Nations who have express
{35}
Laws to have their Sovereigns and other Magistrates
of the same Religion with themselves, and
on no other Terms will allow any to rule over
them.

2. Either in the above Texts the Obedience
and Subjection that is due to lawful Magistrates,
is commanded; or that Subjection only, which
is given to Conquerors, having no Right but
that which is Providential, and the Length of
their Sword. If the former, then it was not
mean'd of Nero, or of any of the Heathen bloody
Roman Emperors, who could have no Right but
that of Conquerors, being mostly set up by the
Army. If the latter is mean'd, then these Texts
are not the Rule of Obedience to lawful Magistrates,
who rule in the Fear of GOD, and according
to his Word.

3. WE find, in the above cited Places of
Scripture, the Office, Duty, and End of the Civil
Magistrate, as particularly described, as the
Obedience and Subjection commanded to such;
and therefore we think, the one is founded upon
and tied to the other. And we humbly judge
it is not mean'd of the Heathen Emperors, who
were mostly, not a Terror to Evil-doers, but to
those that did well: Whatever may be said, of
some of the Deputies, who were converted to
the Christian Religion, and became true Christians,
notwithstanding that they held their Commission
from such as were Conquerors; even as
Daniel and the three Children did from Nebuhadnezzar;
and afterwards Daniel from Darius.

4. Seeing the Office, Duty, and End of the
{36}
Civil Magistrate is so expressly joined to the Obedience
and Subjection there commanded; we
wish that the one were as much pled for as
the other; there being the same Ground for
both, even the Word of GOD. And when
it is wanting, that it may be witnessed against;
For what GOD hath joined together, let no Man
put asunder. Likewise we find, Rev. 17.14,
speaking of Kings who give their Power and
Strength to the Beast, These shall make War with
the Lamb, and the Lamb shall overcome them,
for He is LORD of Lords, and KING
of Kings, and they that are with Him are called,
and chosen, and faithful: Where we think it is
very plain, that they who are with CHRIST,
are not on the same Side with these Kings that
oppose his Interest and Kingdom; And by Proportion,
Kings who oppose or hinder his Work
and Interest are to be witnessed against.

MOREOVER, we find our Reforming Forefathers
carying on the Reformation of the Civil
Magistrate with that of the Church. Mr. Knox
would not consent that Queen MARY should be
allowed the Liberty of a private Mass for herself
and Family; tho' she was brought up in the Popish
Religion. They brought JAMES VI. to
engage, by Covenanting with God, to defend,
maintain, and continue in that Work of Reformation.
They lifted Arms against CHARLES
I. for Opposing and oppressing that Work.
They declare against CROMWEL's Usurpation,
Toleration, and Sectaries; and never acknowledged
him as a lawful Magistrate, but resisted
{37}
him as long as they were able, till the Strength
of the Army was cut off at Dunbar; and then
they only submitted to him as a Conqueror.
They would treat and engage with CHAR.
II. on no other Terms but these of the Covenants,
and Scots Coronation-Oath: And the
same is engaged unto by the People in the limited
Allegiance, there promised to the King
in these Words, In the Defence of the true Religion.
All which we think, was as lawful for
our Forefathers to do, as for Jehoiadah to bring
Joash into Covenant with God, when he was
but a Child of 7 Years old, which he shamefully
broke, even as the above named did in this
Land who gave just such a Reward to our Reformers
as Joash gave to Jehoiadah's Son. And
whatever Men of corrupt Minds may, or do say
against these Instances and Endeavours of Reformation
as to the civil Magistrate; we look
upon the same as lawful and Good, and know no
Fault therein except these of human Infirmity,
and the giving of too much Credit to perfidious
Men, if shreud Signs and Tokens of their Hypocrisie
and Deceit did then appear.

WE might also here, give Instances of the
sad Effects of the want of Reformation in the
Civil Magistrate, and not Contending for the
same in other Lands. We see the Protestant
Interest sunk, if not altogether extirpate in France
and Spain; and very low in Germany, even
where there are some inferior Princes and Provinces
that are not Popish. And in Holland,
Swedland, and Denmark, where they are Protestant;
{38}
yet what Profanation of the holy
Sabbath and other Iniquitys are there tolerate,
and do pass unpunished? All which may be said to
proceed from that sad Source, the want of Reformation
in the Civil Magistrate, and that both
in Principle and Practice. And to return to thir [these]
Lands of Britain and Ireland, and the Isles-Men
therein, to whom our Lord spoke, in Isaiah's
Days, Listen O Isles! [49.1,] And of whom he spoke,
The Isles shall wait for me, [60.9.] Where Reformation
of the Civil Magistrate was once seriously
endeavoured, contended for, and in a great Measure
attained to: But since it was laid aside, and
no Concern had for it, we may see how much
Religion is decayed, and Iniquity almost every
where opening its Mouth unashamed; And what
doth Reformation from Popery in the Civil Magistrate
avail, if Impiety, Irreligion, and Immorality
prevail at Court, in their Family, and thro'
the Land unpunished, like an overflowing Flood?
So, that if it long continue, the Return of
Paganism and Unchurching [Rev. 2.5] is to be feared. Upon
all which, we bespeak [address] the Associate Presbytery
in the Words of Mordecai's second Message to
Esther, with small Variation, Not to think that
they shall escape without Rebuke, for if they altogether
hold their Peace, at this Time (in this
Matter) then shall there Enlargement and Deliverance
arise from another Place: And who
knoweth whether they are raised up for such a
Time as this? And to espouse an entire Testimony
both against Church and State; and not
that only against the Corruptions of the present
{39}
Church Judicatories. And we beseech and intreat
them seriously to consider this Matter, and
no longer to look away from, and as it were
with Dislike to this Part of the Testimony of
the Church of Scotland, which was carried on
in this Land, together with the same Truths
they assert in their Act and Testimony, by the
Lord's worthy Servants whom we believe they
have a Regard to.

AND we likewise desire to express our Grief
that the Associate Presbytery have made Subjection
and Loyalty, to the present Possessors of
Civil Power, a necessary Term of Communion
with them. So that none of these, who formerly
did endeavour to witness against the Evils
of the State in Conjunction with the Backslidings
of the Church, shall be admitted to Preach
the Gospel, or taken under their Ministerial
Inspection: As was done in the Case of Mr.
Andrew Clarkson, who behoved to make an open
Renunciation of his former Principles, on
that Point, before they would license him: And
refused the Accession of his Brethren, the same
Day, because containing an Adherence to former
maintained and sworn-to Principles. And
the cold and discouraging Reception they gave to
others, as well as their own People, when applying
to them on that Head. Also we were sorry
and much grieved at the Associate Presbytery's
going in to the Observation of that Erastian
Fast appointed by the present Powers, Jan.
9th. 1740. and that by an Act of their own
Presbytery, appointing the said Day to be observed
{40}
by all the People under their Charge. And altho' we were
glad to see an Act of their Presbytery, acknowledging the Sin
thereof, and appointing another Day than what was appointed
by the present Powers of that Sort, for this present Year 1741, yet
considering the Way some of them took in observing the Day of
their own Appointment, by not reading their own Causes, and observing
that, and the Government's Day likewise; we are afraid,
they are not yet determined in that Point: Whereas a full, free,
and faithful Witnessing on this Head, might have been expected
from these whose professed Principle it is, to own the Headship and
Sovereignty of our LORD JESUS CHRIST over his Church, as his
free and independent Kingdom: The Neglect of which had a
Tendency to harden this poor Erastian Church, in her giving up
with CHRIST's Headship, and their Submission to the Erastian
Power; as also to deaden the Zeal, and grieve the Hearts of many
of the Godly through the Land.

To conclude, we declare our Esteem of, and Love to all the
Godly in these Lands, who have the Root of the Matter in them [Job 19.28],
and Love our LORD JESUS CHRIST in Sincerity [Eph. 6.24],
who are studying Godliness, and have sad Hearts for the
Tokens of God's Displeasure, and the Sins and Abominations
procuring the same; notwithstanding of their not being of the
same Sentiments and Mind with us, as to some Part of our Testimony
and Practice thereanent: And to all such as feel a paining
Want, and longing in their Souls for the LORD's Return to
the Hearts and Souls of his People, in his manifested Presence,
with Light and Life, as in Times past, when he had his Dwelling
in this Zion-hill [Psalm 74.2, ed. 1650]: And who, thro' the Temptations of Wealth or
Want in the World, and Discouragements of a long evil Time,
have slidden back and fallen from their Stedfastness; yet have
no Pleasure therein; but would be glad in their Hearts to see the
Day dawn, and the Shadows flee away [Canticles 2.17; 4.6], of the long Desolations and
Night that hath been long upon the Land. And we intreat all
such in Britain and Ireland, to be stirred up to seek the LORD,
who hides his Face at this Day from the House of Jacob [Isa. 8.17], to return to
Covenanted Principles and Practice, and to look for him, believing
that his Word will not fail: The Vision will not tarry;
They that have waited for GOD, and sought and served him, shall be
glad and rejoice in him. The Rod of the Wicked, tho' it may light
shall not always ly on the Lot of the Righteous, lest the Righteous put forth
their Hands to Iniquity. Judgment shall return to Righteousness, and all
that are right in Heart shall follow it. It shall be well with the Righteous
in the End, and ill with the Wicked. [Hab. 2.3; Isa. 25.9; Psalm 125.3; Psalm 94.15; Eccl. 8.12,13; Isa. 3.10,11.]